藥師經疏 1.86

1.86

Sūtra: “Light forty-nine lamps […] as large as a cartwheel.” / Fourth, lighting lamps. “Forty-nine” is used because it presents the general round number. The Suiyuan wangsheng jing says: “Light forty-nine [lamps] to illuminate all the dark netherworlds. Suffering sentient beings, receiving this light, will all be able to see one another. Relying on this merit, those sentient beings will be rescued and will all attain relief.” “Fashion seven images” clarifies the method for arranging the images and placing the lamps: namely, fashioning seven images, with each image independently situated on one dais; also fashioning seven lamp-wheels, the size and shape of these wheels being as large as a cartwheel; in front of each image dais, placing one lamp-wheel; and on each wheel, placing seven lamp-cups. Having made offerings in this way, one obtains four kinds of benefit according to the Dīpadānānuśaṃsā Sūtra: first, obtaining immeasurable merit; second, clarity and brightness at the approach of death; third, upon dying, attaining rebirth in heaven; fourth, necessarily realizing correct awakening. As for “obtaining immeasurable merit”: if there are those among the four assemblies who generate a pure mind in order to seek merit, and make offerings before a stūpa, shrine, or various images, offering and giving lamps, even down to a small lamp-wick or smearing with oil to light it and bring it as an offering, and its light illuminates only a single step of a path—Śāriputra, such merit cannot be fully known by any of the śrāvakas and pratyekabuddhas; only the Buddha, the Tathāgata, can know it. Śāriputra, if the merit of illuminating a single step of a path is even thus, how much more so fully illuminating an entire flight of steps, or two, three, or four flights of steps, or up to one level, two levels, or even multiple levels of the body of a stūpa, on one side, two sides, or even four sides, as well as the Buddha’s image! Śāriputra, that lamp they lit may perhaps be quickly extinguished, or extinguished by the wind, or extinguished when the oil runs out, or extinguished when the wick is exhausted, or extinguished when both are exhausted. Just as, for instance, when nāgas, out of anger, send forth hanging clouds within which lightning flashes, and having flashed is immediately extinguished, so it is when one offers and gives lamps before a Buddha's stūpa or shrine even for a short time: only the Buddha can know the accumulation of merit and reward attained. As for “clarity and brightness at the approach of death”: this means that when faithful men and women, having given lamps at a Buddha's stūpa or shrine, approach the end of life, they obtain three kinds of clarity. When those good men and good women approach the end of life, the merit previously performed all appears before them, and they remember the wholesome teachings without forgetting them—this is the first clarity. Because of this, they are able to remember and know that they previously planted various wholesome karmas before the Buddha. Furthermore, at the end of life, they give rise to this thought: “I have previously made offerings before Buddha images, stūpas, shrines, and the like.” Having had this thought, their hearts leap with joy—this is the second clarity. Because of this, they are able to give rise to the awareness of recollecting the Buddha. Furthermore, at the end of life, seeing other sentient beings practicing giving, after the others have done it, they give rise to this thought: “I too have previously offered and given lamps at the caitya of the Buddha. I now should also practice giving again.” Having attained a joyful heart, they are free from the suffering of death—this is the third clarity. Because of this, they obtain a mind that recollects the Dharma. As for “upon dying, attaining rebirth in heaven”: this means that when faithful men and women, having given lamps at a Buddha's stūpa or shrine, die, they are immediately reborn in the Trāyastriṃśa heaven. Having been reborn in that heaven, they attain purity in five matters: first, they attain bodily purity; second, among the gods they attain superior majesty and virtue; third, they constantly attain pure mindfulness and wisdom; fourth, they constantly get to hear pleasing sounds; fifth, their retinue always accords with their wishes, so their hearts attain joy. As for “attaining correct awakening”: as a verse says: “The pure eye of the Sage, the bull among men, / Illuminates that stūpa with fine lamps; / One attains the undefiled, unsurpassed Path, / And one's bodily light illuminates the ten directions; / Seeing the four noble truths, equipped with the ten powers, / The unshared qualities are also perfected; / Attaining the all-seeing eye, one becomes a Sugata— / All these fruits arise from the giving of lamps.”